Paganism In Arthurian Romance

"His most original contribution to an unravelling of a pagan Arthurian past lies in his appropriation of the fascinating evidence of standing stones and pagan cultic sites. The magical attributes of stones are exemplified in prehistoric standing stones, the real counterparts of the perrons of the French romances. This is dark and difficult territory, but certain events in the Arthurian cycle, which take place on and around Salisbury Plain, have correspondences with known prehistoric events. Building on these elusive clues, and tracing a range of sites around the river Severn and south Wales, John Darrah has added a significant new dimension to the search for the sources of England's great epic, the legends of Arthur and his court."--Jacket.

King Arthur was not an Englishman, but a Celtic warrior, according to Loomis, whose research into the background of the Arthurian legend reveals findings which are both illuminating and highly controversial. The author sees the vegetarian goddess as the prototype of many damsels in Arthurian romance, and Arthur's knights as the gods of sun and storm. If Loomis's arguments are accepted, where does this leave the historic Arthur?

Jessie Laidlay Weston (18501928) was an independent scholar who specialized in medieval Arthurian texts. In 1920, at the age of seventy, she published From Ritual to Romance, which examines the roots of the King Arthur legends, exploring the connections between early pagan elements and later Christian influences. Its revolutionary theory holds that the basic elements of the Grail story are remnants of ancient fertility rites designed to heal the broken land. Poet T. S. Eliot acknowledged the book as crucial to understanding his poem TheWaste Land, noting, Not only the title, but the plan and a good deal of the incidental symbolism of the poem were suggested by Miss Jessie L. Weston's book on the Grail legend: From Ritual to Romance (Cambridge). Indeed, so deeply am I indebted, MissWeston's book will elucidate the difficulties of the poem much better than my notes can do; and I recommend it (apart from the great interest of the book itself) to any who think such elucidation of the poem worth the trouble. Drawing on The Golden Bough, Sir James George Frazer's seminal work on folklore, magic, and religion, Weston examines the mystical elements of the QuesttheWasteland, the Fisher King, the Chapel Perilous, and the Grail itselftying them to the symbols and rites of the ancient mystery religions. She writes, The study and the criticism of the Grail literature will possess an even deeper interest, a more absorbing fascination, when it is definitely recognized that we possess in that literature a unique example of the restatement of an ancient and august Ritual in terms of imperishable Romance. Although her style is formal and academic, the information she presents is rivetingmandatory reading for anyone interested in exploring mythology, the Arthurian legend, and the roots of religion.

Intended as "the other bookend" to Jessie Weston's work some eighty years earlier, this essay collection provides a careful overview of recent scholarship on possible overlap between Arthurian literature and Christianity. From Ritual to romance and Notes, taken together, bracket contemporary inquiry into the relationship (if any) between Jesus and Arthur. T.S. Eliot's "The Waste Land" is here regarded as one strand joining this matter to many a recent literary riddle (such as the meaning of the term "postmodernism"). Without reprinting work readily available elsewhere and no longer subject to revision through dialogue with fellow contributors, Notes attempts to do justice to all sides in twentieth century exploration of christianity's contribution to an art form which is also grounded in early European polytheism ("paganism").

Britain's pagan past, with its mysterious monuments, atmospheric sites, enigmatic artifacts, bloodthirsty legends, and cryptic inscriptions, is both enthralling and perplexing to a resident of the twenty-first century. In this ambitious and thoroughly up-to-date book, Ronald Hutton reveals the long development, rapid suppression, and enduring cultural significance of paganism, from the Paleolithic Era to the coming of Christianity. He draws on an array of recently discovered evidence and shows how new findings have radically transformed understandings of belief and ritual in Britain before the arrival of organized religion. Setting forth a chronological narrative, Hutton along the way makes side visits to explore specific locations of ancient pagan activity. He includes the well-known sacred sites—Stonehenge, Avebury, Seahenge, Maiden Castle, Anglesey—as well as more obscure locations across the mainland and coastal islands. In tireless pursuit of the elusive “why” of pagan behavior, Hutton astonishes with the breadth of his understanding of Britain’s deep past and inspires with the originality of his insights.

Holy wells are an ancient and mysterious part of the landscape. They have a powerful hold over the imagination, and yet have been little studied. James Rattue has been fascinated by them for many years, and has now written the first general history of wells and their religious and cultural associations. He begins the story in the ancient world, exploring the archetypal motifs present in the cult of water. He then traces the distinctive development of the holy well in England, examining pagan wells and their Christianisation, the role played by ecclesiastical history and institutions, the importance of saints' cults, and the social functions of wells in the middle ages. By the beginning of the eighteenth century, holy wells had become part of the antiquarian past; only a few isolated customs persisted. Now, however, they are again a focus of interest, to a wide general audience - one which ranges from the pagan and environmental movement to the historian and scholar. A list by county of wells mentioned in the text, and a county-by-county summary of the state of research on holy wells in the British Isles complete the book.